Mazmur 4:4
Konteks4:4 Tremble with fear and do not sin! 1
Meditate as you lie in bed, and repent of your ways! 2 (Selah)
Mazmur 10:9
Konteks10:9 He lies in ambush in a hidden place, like a lion in a thicket; 3
he lies in ambush, waiting to catch 4 the oppressed;
he catches the oppressed 5 by pulling in his net. 6
Mazmur 16:11
Konteks16:11 You lead me in 7 the path of life; 8
I experience absolute joy in your presence; 9
you always give me sheer delight. 10
Mazmur 20:3
Konteks20:3 May he take notice 11 of your offerings;
may he accept 12 your burnt sacrifice! (Selah)
Mazmur 21:12
Konteks21:12 For you make them retreat 13
when you shoot your arrows at them. 14
Mazmur 25:6-7
Konteks25:6 Remember 15 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 16
25:7 Do not hold against me 17 the sins of my youth 18 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 19
Mazmur 25:10
Konteks25:10 The Lord always proves faithful and reliable 20
to those who follow the demands of his covenant. 21
Mazmur 31:3
Konteks31:3 For you are my high ridge 22 and my stronghold;
for the sake of your own reputation 23 you lead me and guide me. 24
Mazmur 31:10
Konteks31:10 For my life nears its end in pain;
my years draw to a close as I groan. 25
My strength fails me because of 26 my sin,
and my bones become brittle. 27
Mazmur 31:21
Konteks31:21 The Lord deserves praise 28
for he demonstrated his amazing faithfulness to me when I was besieged by enemies. 29
Mazmur 34:15
Konteks34:15 The Lord pays attention to the godly
and hears their cry for help. 30
Mazmur 35:14
Konteks35:14 I mourned for them as I would for a friend or my brother. 31
I bowed down 32 in sorrow as if I were mourning for my mother. 33
Mazmur 40:1
KonteksFor the music director; By David, a psalm.
40:1 I relied completely 35 on the Lord,
and he turned toward me
and heard my cry for help.
Mazmur 42:9-10
Konteks42:9 I will pray 36 to God, my high ridge: 37
“Why do you ignore 38 me?
Why must I walk around mourning 39
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 40
as they say to me all day long, “Where is your God?” 41
Mazmur 43:2
Konteks43:2 For you are the God who shelters me. 42
Why do you reject me? 43
Why must I walk around 44 mourning 45
because my enemies oppress me?
Mazmur 44:13
Konteks44:13 You made us 46 an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 47
Mazmur 50:16
Konteks50:16 God says this to the evildoer: 48
“How can you declare my commands,
and talk about my covenant? 49
Mazmur 52:6
Konteks52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 50
Mazmur 55:17
Konteks55:17 During the evening, morning, and noontime
I will lament and moan, 51
Mazmur 58:10
Konteks58:10 The godly 54 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
Mazmur 60:10
Konteks60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
Mazmur 61:8
Konteks61:8 Then I will sing praises to your name continually, 55
as I fulfill 56 my vows day after day.
Mazmur 62:10
Konteks62:10 Do not trust in what you can gain by oppression! 57
Do not put false confidence in what you can gain by robbery! 58
If wealth increases, do not become attached to it! 59
Mazmur 63:4
Konteks63:4 For this reason 60 I will praise you while I live;
in your name I will lift up my hands. 61
Mazmur 64:9
Konteks64:9 and all people will fear. 62
They will proclaim 63 what God has done,
and reflect on his deeds.
Mazmur 66:7
Konteks66:7 He rules 64 by his power forever;
he watches 65 the nations.
Stubborn rebels should not exalt 66 themselves. (Selah)
Mazmur 68:15
Konteks68:15 The mountain of Bashan 67 is a towering mountain; 68
the mountain of Bashan is a mountain with many peaks. 69
Mazmur 68:21
Konteks68:21 Indeed God strikes the heads of his enemies,
the hairy foreheads of those who persist in rebellion. 70
Mazmur 70:1
KonteksFor the music director; by David; written to get God’s attention. 72
70:1 O God, please be willing to rescue me! 73
O Lord, hurry and help me! 74
Mazmur 71:13
Konteks71:13 May my accusers be humiliated and defeated!
May those who want to harm me 75 be covered with scorn and disgrace!
Mazmur 78:7
Konteks78:7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey 76 his commands.
Mazmur 78:54
Konteks78:54 He brought them to the border of his holy land,
to this mountainous land 77 which his right hand 78 acquired.
Mazmur 80:7
Konteks80:7 O God, invincible warrior, 79 restore us!
Smile on us! 80 Then we will be delivered! 81
Mazmur 80:17
Konteks80:17 May you give support to the one you have chosen, 82
to the one whom you raised up for yourself! 83
Mazmur 80:19--81:1
Konteks80:19 O Lord God, invincible warrior, 84 restore us!
Smile on us! 85 Then we will be delivered! 86
For the music director; according to the gittith style; 88 by Asaph.
81:1 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
Mazmur 83:3
Konteks83:3 They carefully plot 89 against your people,
and make plans to harm 90 the ones you cherish. 91
Mazmur 83:11
Konteks83:11 Make their nobles like Oreb and Zeeb, 92
and all their rulers like Zebah and Zalmunna, 93
Mazmur 86:11
Konteks86:11 O Lord, teach me how you want me to live! 94
Then I will obey your commands. 95
Make me wholeheartedly committed to you! 96
Mazmur 89:1
KonteksA well-written song 98 by Ethan the Ezrachite.
89:1 I will sing continually 99 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 100
Mazmur 89:11
Konteks89:11 The heavens belong to you, as does the earth.
You made the world and all it contains. 101
Mazmur 89:24
Konteks89:24 He will experience my faithfulness and loyal love, 102
and by my name he will win victories. 103
Mazmur 95:11
Konteks95:11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’” 104
Mazmur 107:12
Konteks107:12 So he used suffering to humble them; 105
they stumbled and no one helped them up.
Mazmur 108:1
KonteksA song, a psalm of David.
108:1 I am determined, 107 O God!
I will sing and praise you with my whole heart. 108
Mazmur 108:11
Konteks108:11 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
Mazmur 110:4
Konteks110:4 The Lord makes this promise on oath 109 and will not revoke it: 110
“You are an eternal priest 111 after the pattern of 112 Melchizedek.” 113
Mazmur 112:10
Konteks112:10 When the wicked 114 see this, they will worry;
they will grind their teeth in frustration 115 and melt away;
the desire of the wicked will perish. 116
Mazmur 119:79
Konteks119:79 May your loyal followers 117 turn to me,
those who know your rules.
Mazmur 119:85
Konteks119:85 The arrogant dig pits to trap me, 118
which violates your law. 119
Mazmur 119:88
Konteks119:88 Revive me with 120 your loyal love,
that I might keep 121 the rules you have revealed. 122
Mazmur 119:128
Konteks119:128 For this reason I carefully follow all your precepts. 123
I hate all deceitful actions. 124
Mazmur 119:159
Konteks119:159 See how I love your precepts!
O Lord, revive me with your loyal love!
Mazmur 122:4
Konteks122:4 The tribes go up 125 there, 126
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord. 127
Mazmur 130:7
Konteks130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 128
and is more than willing to deliver. 129
Mazmur 131:2
Konteks131:2 Indeed 130 I am composed and quiet, 131
like a young child carried by its mother; 132
I am content like the young child I carry. 133
Mazmur 136:11
Konteks136:11 and led Israel out from their midst,
for his loyal love endures,
Mazmur 143:1-2
KonteksA psalm of David.
143:1 O Lord, hear my prayer!
Pay attention to my plea for help!
Because of your faithfulness and justice, answer me!
143:2 Do not sit in judgment on 135 your servant,
for no one alive is innocent before you. 136
Mazmur 143:11
Konteks143:11 O Lord, for the sake of your reputation, 137 revive me! 138
Because of your justice, rescue me from trouble! 139
Mazmur 144:11
Konteks144:11 Grab me and rescue me from the power of foreigners, 140
who speak lies,
and make false promises. 141
Mazmur 150:2
Konteks150:2 Praise him for his mighty acts!
Praise him for his surpassing greatness!
[4:4] 1 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 2 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[10:9] 4 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 5 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 6 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[16:11] 7 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 8 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
[16:11] 9 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
[16:11] 10 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
[20:3] 11 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 12 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[21:12] 13 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 14 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[25:6] 15 tn That is, “remember” with the intention of repeating.
[25:6] 16 tn Heb “for from antiquity [are] they.”
[25:7] 17 tn Heb “do not remember,” with the intention of punishing.
[25:7] 18 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 19 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:10] 20 tn Heb “all the paths of the
[25:10] 21 tn Heb “to the ones who keep his covenant and his testimonies.”
[31:3] 22 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[31:3] 23 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the
[31:3] 24 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
[31:10] 25 tn Heb “and my years in groaning.”
[31:10] 26 tn Heb “stumbles in.”
[31:10] 27 tn Heb “grow weak.”
[31:21] 28 tn Heb “blessed [be] the
[31:21] 29 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the
[34:15] 30 tn Heb “the eyes of the
[35:14] 31 tn Heb “like a friend, like a brother to me I walked about.”
[35:14] 32 sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.
[35:14] 33 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
[40:1] 34 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
[40:1] 35 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
[42:9] 36 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 37 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
[42:9] 39 sn Walk around mourning. See Ps 38:6 for a similar idea.
[42:10] 40 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 41 sn “Where is your God?” The enemies ask this same question in v. 3.
[43:2] 42 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
[43:2] 43 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
[43:2] 44 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
[43:2] 45 sn Walk around mourning. See Ps 38:6 for a similar statement.
[44:13] 46 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:13] 47 tn Heb “an [object of] taunting and [of] mockery to those around us.”
[50:16] 48 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the
[50:16] 49 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
[52:6] 50 tn Heb “and the godly will see and will fear and at him will laugh.”
[55:17] 51 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
[55:17] 52 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
[58:10] 54 tn The singular is representative here, as is the singular from “wicked” in the next line.
[61:8] 56 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[62:10] 57 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 58 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 59 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[63:4] 60 tn Or perhaps “then.”
[63:4] 61 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
[64:9] 62 tc Many medieval Hebrew
[64:9] 63 tn Heb “the work of God,” referring to the judgment described in v. 7.
[66:7] 64 tn Heb “[the] one who rules.”
[66:7] 65 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.
[66:7] 66 tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.
[68:15] 67 sn The mountain of Bashan probably refers to Mount Hermon.
[68:15] 68 tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”
[68:15] 69 tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”
[68:21] 70 tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
[70:1] 71 sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.
[70:1] 72 tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).
[70:1] 73 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “
[70:1] 74 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
[71:13] 75 tn Heb “those who seek my harm.”
[78:54] 77 tn Heb “this mountain.” The whole land of Canaan seems to be referred to here. In Exod 15:17 the promised land is called the “mountain of your [i.e., God’s] inheritance.”
[78:54] 78 tn The “right hand” here symbolizes God’s military strength (see v. 55).
[80:7] 79 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
[80:7] 80 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
[80:7] 81 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[80:17] 82 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)
[80:17] 83 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.
[80:19] 84 tn Heb “O
[80:19] 85 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
[80:19] 86 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[81:1] 87 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.
[81:1] 88 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
[83:3] 89 tn Heb “they make crafty a plot.”
[83:3] 90 tn Heb “and consult together against.”
[83:3] 91 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
[83:11] 92 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
[83:11] 93 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
[86:11] 94 tn Heb “teach me your way.” The
[86:11] 95 tn Heb “I will walk in your truth.” The
[86:11] 96 tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).
[89:1] 97 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 98 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
[89:1] 100 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:11] 101 tn Heb “the world and its fullness, you established them.”
[89:24] 102 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 103 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
[95:11] 104 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
[107:12] 105 tn Heb “and he subdued with suffering their heart.”
[108:1] 106 sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).
[108:1] 107 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
[108:1] 108 tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[110:4] 109 tn Or “swears, vows.”
[110:4] 110 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
[110:4] 111 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
[110:4] 112 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
[110:4] 113 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
[112:10] 114 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
[112:10] 115 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
[112:10] 116 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
[119:79] 117 tn Heb “those who fear you.”
[119:85] 119 tn Heb “which [is] not according to your law.”
[119:88] 120 tn Heb “according to.”
[119:88] 121 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:88] 122 tn Heb “of your mouth.”
[119:128] 123 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
[119:128] 124 tn Heb “every false path.”
[122:4] 126 tn Heb “which is where the tribes go up.”
[122:4] 127 tn Heb “[it is] a statute for Israel to give thanks to the name of the
[130:7] 128 tn Heb “for with the
[130:7] 129 tn Heb “and abundantly with him [is] redemption.”
[131:2] 131 tn Heb “I make level and make quiet my soul.”
[131:2] 132 tn Heb “like a weaned [one] upon his mother.”
[131:2] 133 tn Heb “like the weaned [one] upon me, my soul.”
[143:1] 134 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
[143:2] 135 tn Heb “do not enter into judgment with.”
[143:2] 136 tn Heb “for no one living is innocent before you.”
[143:11] 137 tn Heb “name,” which here stands metonymically for God’s reputation.
[143:11] 138 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
[143:11] 139 tn Heb “by your justice bring out my life from trouble.”
[144:11] 140 tn Heb “from the hand of the sons of foreignness.”
[144:11] 141 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
